[60] One wonders if the Russellite eschatology was not made more acceptable historically among the Oto because of an approximation to certain Ghost Dance notions. In any case, the curious prohibition on smoking may have symbolized, on the one hand, the rejection of older patterns of religious smoking, reinforced by the prohibition of secular smoking too. [61] Mooney, _Tarumari-Guayachic_, 38. [62] Shonle, _Peyote: The Giver of Visions_, 55. [63] Murie, _Pawnee Indian Societies_, 636-37. Wagner (_Entwicklung und Verbreitung_, 75) disputes Shonle’s statement that they got it from the Quapaw, on the ground of the greater complexity of the Quapaw rite. His argument is unimpressive and a priori: John Wilson was the source of that complexity. Cf. Opler, _The Autobiography_. [64] There may be Doctor Dance parallels in peyotism (e.g., an earthen altar, a fire in a round hole in the center of the tipi, doctoring at night with coals, fan or sucking horn, presence of the relatives of the patient in the meeting, etc.); another older Pawnee pattern in peyote may be the special morning prayer-maker south of the door. [65] “PEYOTE FAILS. It is a good thing that peyote is stopped for it was doing more harm than good. Our young men of the reservation were just beginning to start in eating the devil’s root.... Peyote fails because it has no mouth so can not speak to its followers of their origin and destiny, nor as to sin, repentance, forgiveness, salvation nor of anything else. It has no ears, so can not hear prayer; it has no eyes, so it can not see a person’s needs; no hands so can not help; no mind, so can not think. It is therefore unable to ask God for the thing which its worshipers need, and which they plead with it to implore God for. Our boys tried to make others believe that peyote is a God and a religion, but if one wants to believe in mysterious things it must be Christ or peyote.” (Sam Newman, Ree [Arikara], in _The Indian Leader_.) [66] Michelson, _Sauk and Fox Myths_. [67] Skinner, _Observations on the Ethnology_, 10, 85. [68] Native American Church, President’s Report, 1925. [69] Speck, _Delaware Peyote Symbolism_. [70] Voegelin, _Shawnee Field Notes_. [71] _Peyote, An Insidious Evil_, 3-4; Office of Indian Affairs, _Discussion Concerning Peyote_, 13. [72] Much of this information is from Alfred Wilson, a Southern Cheyenne. His presidential report for 1925 (Sixth Annual Convention of the Native American Church) cites “locals” for the Caddo, Wichita, Pawnee, Arapaho, Yuchi, Kiowa, Oto, Shawnee, Ponca, Sauk and Fox, Cheyenne, and Omaha. Parsons, _Taos Pueblo_, 62; Willard Park informed me in 1936 that the Paviotso lacked peyote. [73] Radin, _A Sketch of the Peyote Cult_, 4-5, 7; _The Winnebago Tribe_, 394, 400, 415, 423; _Crashing Thunder_, 169-70, 179, 185; Lowie, _Notes Concerning New Collections_, 289; Densmore, _The Peyote Cult; Winnebago Songs of the Peyote Ceremony_; Speck, _Delaware Peyote Symbolism_.